A detailed study of the stories dramatised in Europe before 1500.

Empire of Magic offers a genesis and genealogy for medieval romance and the King Arthur legend through the history of Europe's encounters with the East in crusades, travel, missionizing, and empire formation. It also produces definitions of "race" and "nation" for the medieval period and posits that the Middle Ages and medieval fantasies of race and religion have recently returned. Drawing on feminist and gender theory, as well as cultural analyses of race, class, and colonialism, this provocative book revises our understanding of the beginnings of the nine hundred-year-old cultural genre we call romance, as well as the King Arthur legend. Geraldine Heng argues that romance arose in the twelfth century as a cultural response to the trauma and horror of taboo acts—in particular the cannibalism committed by crusaders on the bodies of Muslim enemies in Syria during the First Crusade. From such encounters with the East, Heng suggests, sprang the fantastical episodes featuring King Arthur in Geoffrey of Monmouth's chronicle The History of the Kings of England, a work where history and fantasy collide and merge, each into the other, inventing crucial new examples and models for romances to come. After locating the rise of romance and Arthurian legend in the contact zones of East and West, Heng demonstrates the adaptability of romance and its key role in the genesis of an English national identity. Discussing Jews, women, children, and sexuality in works like the romance of Richard Lionheart, stories of the saintly Constance, Arthurian chivralic literature, the legend of Prester John, and travel narratives, Heng shows how fantasy enabled audiences to work through issues of communal identity, race, color, class and alternative sexualities in socially sanctioned and safe modes of cultural discussion in which pleasure, not anxiety, was paramount. Romance also engaged with the threat of modernity in the late medieval period, as economic, social, and technological transformations occurred and awareness grew of a vastly enlarged world beyond Europe, one encompassing India, China, and Africa. Finally, Heng posits, romance locates England and Europe within an empire of magic and knowledge that surveys the world and makes it intelligible—usable—for the future. Empire of Magic is expansive in scope, spanning the eleventh to the fifteenth centuries, and detailed in coverage, examining various types of romance—historical, national, popular, chivalric, family, and travel romances, among others—to see how cultural fantasy responds to changing crises, pressures, and demands in a number of different ways. Boldly controversial, theoretically sophisticated, and historically rooted, Empire of Magic is a dramatic restaging of the role romance played in the culture of a period and world in ways that suggest how cultural fantasy still functions for us today.

The monograph series Oxford Studies in Medieval Literature and Culture showcases the plurilingual and multicultural quality of medieval literature and actively seeks to promote research that not only focuses on the array of subjects medievalists now pursue in literature, theology, and philosophy, in social, political, jurisprudential, and intellectual history, the history of art, and the history of science but also that combines these subjects productively. It offers innovative studies on topics that may include, but are not limited to, manuscript and book history; languages and literatures of the global Middle Ages; race and the post-colonial; the digital humanities, media and performance; music; medicine; the history of affect and the emotions; the literature and practices of devotion; the theory and history of gender and sexuality, ecocriticism and the environment; theories of aesthetics; medievalism. When Geoffrey Chaucer is named the 'Father of English poetry', an inherent assumption about paternity is transmitted. Chaucer's 'fatherhood' is presented as a means of poetic legitimization, a stable mode of authority that connects the medieval author with all the successive generations of English writers. This book argues, however, that for Chaucer himself, paternity was a far more fraught ambition, one capable of devastating male identity as surely as it could enshrine it. Moving away from anachronistic assumptions about reproduction and authority, this book argues that Chaucer profoundly struggled with his own desire to create something that would last past his own death. For Chaucer also believed that men were the humble, mortal playthings of an all too distant God. Medieval Christianity taught that the earth was but a temporary, sorrowful abode for corrupted men, and that the fall from grace was reborn within each generation of Adam's sons. Chaucer knew that God had set sharp limits upon man's ability to create with certainty, and to determine his own posterity. Yet, what could be more human than the longing to wrest some small authority from one's own mortal flesh? This book argues that this essential intellectual, ethical, and religious crisis lies at the very heart of Chaucer's Canterbury Tales. Within this masterpiece of English literature, Chaucer boldly confronts the impossibility of his own aching wish to see his offspring, biological and poetic, last beyond his own death, to claim the authority simultaneously promised and denied by the very act of creation.

These thirteen essays by distinguished Chaucerians deal with the most neglected genre of the 'Canterbury Tales', the religious tales. Although the prose works are also discussed, the primary focus of the volume is on Chaucer's four poems in rhyme royal: the 'Clerk's Tale', the 'Man of Law's Tale', the 'Second Nun's Tale' and the 'Prioress's Tale'. Almost all of Chaucer's tales are religious in some sense, but these four works deal specifically and deeply with faith and spiritual transcendence. They appeal to qualities, such as pathos, not now in critical fashion, but at the same time they seem extraordinarily contemporary in their special interest in women and feminist issues. The time is appropriate to recognise their importance in Chaucer's canon, for he is a religious poet as surely as he is a poet of comedy and secular love. These essays survey past criticism on the religious tales and offer new approaches.Contributors: C.DAVID BENSON, ELIZABETH ROBINSON, DEREK PEARSALL, BARBARA NOLAN, ROBERT WORTH FRANK, LINDA GEORGIANNA, CHARLOTTE C. MORSEA.S.G. EDWARDS, CAROLYN COLETTE, ELIZABETH D. KIRK, GEORGE R. KEISER, JANE COWGILL.